Surah Al-Mursalat:The Occurrence and Signs of the Day of Judgment

 

The Noble Quran: English Translation of Surah Al-Mursalat Ayah 1-15

77:1 By that sent forth successively.

77:2 And by that blow violently. 

77:3 And by that spread far and wide. 

77:4 And by that separate with a distinct separation. 

77: 5 And by that deliver a reminder,

77:6 cutting off excuses or warnings. 

77:7 Indeed, what you are promised shall come to pass. 

77:8 When the stars shall be put out, 

77:9 and heaven shall be split, 

77:10 and the mountains shall be blown away. 

77:11 And when the messengers’ time is set. 

77:12 For what Day are they delayed? 

77:13 For the Day of Decision. 

77:14 And what shall make you know what the Day of Decision is?

77:15 Woe on that Day to the deniers! 

Tafsir

77:1 By that sent forth successively.

77:2 And by that blow violently. 

77:3 And by that spread far and wide. 

77:4 And by that separate with a distinct separation. 

77: 5 And by that deliver a reminder,

77:6 cutting off excuses or warnings. 

Allah, Exalted be He, swears by the winds when they blow successively, the winds that blow violently, and the angels responsible for the clouds as they drive them by the will of Allah to different places. He also swears by the angels that Allah sent with the revelation containing what distinguishes the truth from falsehood, and the angels that bring the revelation of Allah to His Prophets. By bringing the revelation of Allah to His Prophets, the excuses of people will be cut off and they will be warned of the evil consequences of following the path of misguidance. 

77:1 By that sent forth successively.

The scholars of Tafsir mention the following meanings for [77:1 By that sent forth successively.]: 1) They are the winds when they blow successively. 2) They are the angels that Allah sends with His commands and prohibitions. 3) They are the messengers of Allah. 4) They are the angels and the winds. 

After mentioning the opinions of the scholars, Imam Muhammad Ibn Jarir At-Tabari said, ‘The correct opinion is that Allah, Exalted be He, swears by that sent forth successively. The angels may be sent forth, and the winds may also be sent forth. No one of these meanings is intended to the exclusion of the other. Allah, Exalted be He, swears by all that is sent forth. Thus, all that have such a description are included in the oath whether an angel, wind, or a human Messenger sent by Allah. 

As for the meaning of [77:2 And by that blow violently.], the majority of scholars say that they refer to the winds when they blow violently. However, some scholars maintain that they refer to the angels when they take the souls of the disbelievers violently. 

The scholars of Tafsir mention the following meanings for [77:3 And by that spread far and wide.]: 1) They are the winds as they spread the clouds, which is the opinion of the majority of the scholars. 2) They are the angels as they spread the scriptures. 3) They are the records of the deeds of people as they are spread before Allah, Exalted be He. 4) It refers to the Day of Judgment when the souls of people shall be spread. 5) It refers to rain that causes plants to spread. 

 After mentioning the opinions of the scholars, Imam Muhammad Ibn Jarir At-Tabari said, ‘The correct opinion is that Allah, Exalted be He, swears by that spread far and wide. He, Exalted be He, has not specifically referred to a particular thing. The wind spreads the clouds, the rain spreads plants on the earth, and the angels spread the divine scriptures. No one of these meanings is intended to the exclusion of the other meanings. Thus, all that agree with this description are included in the oath.’ 

 As for [77:4 And by that separate with a distinct separation.], the scholars have these four opinions about its meaning: 1) They are the angels that distinguish the truth from falsehood, which is the opinion of most scholars. 2) It refers to the Quran as it differentiates between the lawful and the unlawful. 3) It refers to the winds that separate the clouds. 4) It refers to the Messengers of Allah. Moreover, the scholars of Tafsir mention these two opinions about the meaning of [77: 5 And by that deliver a reminder,] 1) It refers to the angels as they convey the divine revelation to the Prophets of Allah, which is the opinion of the majority of the scholars. 2) It refers to the Messengers of Allah as they convey the divine revelation to people. 

After mentioning the opinions of the scholars, Imam Muhammad Ibn Jarir At-Tabari said, ‘The correct opinion is that Allah, Exalted be He, swears by that separate with a distinct separation. They distinguish the truth from falsehood. Allah, exalted be He, has not specifically referred to a particular thing to the exclusion of other things. Thus, Allah swears by that separate the truth from falsehood whether an angel, the Quran, or other things.’ 

77:6 cutting off excuses or warnings. 

The angels convey the divine revelation to the Prophets of Allah, who convey it to people, to remove any excuse that those who reject believing in the Oneness of Allah may use. They may say that no warner of the punishment of Allah has come to them. Allah, Exalted be He, has sent His Prophets and Messengers to give good news to the believers and warn the disbelievers of the painful punishment of Allah.

77:7 Indeed, what you are promised shall come to pass. 

This is the answer statement for the abovementioned oaths. Indeed, by the winds sent to punish the disbelievers, by the angels whom Allah sent to convey the divine revelation to the Messengers of Allah and distinguish the truth from falsehood, you shall be resurrected for reckoning on the Day of Judgment. You shall certainly be recompensed for your deeds, good or evil. Indeed, the Day of Judgment will take place and there is no doubt in its occurrence. 

77:8 When the stars shall be put out, 

77:9 and heaven shall be split, 

77:10 and the mountains shall be blown away. 

The ayat mentions some signs of the Day of Judgment.

On the Day of Judgment, the stars shall put out and their lights shall disappear. Heaven will be split and become frail, and the mountains shall be blown away and become dust. 

77:11 And when the messengers’ time is set.

77:12 For what Day are they delayed? 

77:13 For the Day of Decision. 

When the Messengers shall be gathered and an appointed time is set for them to give their testimonies and decide between them and their nations. 

It will be said, ‘For what Day are the Messengers delayed? For what Day the Messengers’ time is set? When this Day will come?’  Then, the answer be given. They are delayed for the Day of Decision when Allah will gather all people for reckoning. On that Day, the oppressed will be given their rights from the oppressors, the good-doers will be rewarded for their righteous deeds, and the evil-doers will be punished for their evil deeds. 

77:14 And what shall make you know what the Day of Decision is?

77:15 Woe on that Day to the deniers! 

What shall make you know what the Day of Decision is? It is a great, horrifying day. No one can imagine its horrors. Only Allah knows the degree of its horrors. Woe on the Day of Judgment to the deniers, who deny the truth that the Messengers of Allah brought. 

77:15 Woe on that Day to the deniers! 

This ayah is repeated ten times in surah al-Mursalat to warn and threaten the deniers of the truth and emphasize that their punishment will be severe. 

Learned Lessons from Surah Al-Mursalat Ayah 1-15

• Allah, Exalted be He, swears by the winds and the angels that the Day of Judgment will certainly take place.

• The purpose of the oath is to call attention to the importance of the matter about which the oath is. 

• Surah al-Mursalat mentions some of the signs of the Day of Judgment, among which are the stars’ light will disappear, the mountains will be destroyed and become dust, and the Messengers shall be gathered on the appointed time for them, namely the Day of Judgment.

• Allah, Exalted be He, has set the Day of Judgment for gathering the Messengers and people to decide between them and their people. 

• On the Day of Judgment, Allah, Exalted be He, will decide the matter between people according to their deeds whether they will enter Paradise or Hell.

• The deniers of the truth that the Messengers of Allah brought shall suffer severe punishment on the Day of Judgment.

Quran, Tafsir of Surah Al-Mursalat 

Warning of the Horrors of the Day of Judgment

The Noble Quran Surah an-Nahl English Translation and Tafsir Kindle Edition

Introduction to English Translation and Tafsir of Surah Al-Mursalat

 

Introduction to English Translation and Tafsir of Surah Al-Mursalat

 

English Translation and Tafsir of Surah Al-Mursalat

Name of the Surah 

This surah is called al-Mursalat because it begins by swearing by [77:1 By that sent forth successively.] Allah, Exalted be He, swears by the winds that blow successively. 

Surah al-Mursalat was revealed in Makkah. It contains fifty ayahs. 

Relationship between Surah Al-Insan and Surah Al-Mursalat

According to the written copy of the Quran, surah al-Insan comes before surah al-Mursalat. At the end of surah al-Insan, Allah, Exalted be He, has promised to admit the believers to Paradise, and He has warned the disbelievers of painful torment. 

76:31 He admits whom He wills into His mercy, and as for the wrongdoers, He has prepared for them a painful torment.

At the beginning of surah al-Mursalat, Allah, Exalted be He, swears that He will fulfill His promise to the believers and that painful torment will befall the disbelievers on the Day of Judgment.

77:7 Indeed, what you are promised shall come to pass. 

77:8 When the stars shall be put out, 

Surah Al-Insan elaborates on the conditions of the believers in the Hereafter. On the other hand, surah al-Mursalat mentions details of the conditions of the disbelievers in the Hereafter.

77:29 ‘Proceed to that which you used to deny.

77:30 Proceed to a shadow that has three branches, 

77:31 neither shading nor availing against the flame.’

Most Important Topics Discussed in Surah Al-Mursalat

The main theme of surah al-Mursalat is like the theme of all surahs revealed in Makkah. It focuses on matters related to the creed of the Oneness of Allah, the Day of Judgment, and the conditions of the believers and the disbelievers in the Hereafter. 

Surah al-Mursalat begins by swearing that the Day of Judgment will certainly take place and refers to some of its signs. It also mentions some proofs of the Oneness of Allah and His perfect ability. In addition, surah al-Mursalat mentions some of the conditions of the believers and the disbelievers in the Hereafter.

77:1 By that sent forth successively.

77:2 And by that blow violently. 

77:7 Indeed, what you are promised shall come to pass. 

 77:8 When the stars shall be put out, 

77:12 For what Day are they delayed? 

77:13 For the Day of Decision. 

77:14 And what shall make you know what the Day of Decision is?

Then, surah al-Mursalat mentions some proofs of the perfect ability of Allah confirming His ability that He will resurrect people for reckoning on the Day of Judgment. Allah, the Able, destroyed the former disbelieving nations and made the earth a place that gathers all that is on it. He, Exalted be He, made the mountains firm. Allah will destroy disbelievers if they insist on following the path of misguidance just as He destroyed the former disbelieving nations. 

 77:16 Did We not destroy the ancients? 

77:17 Then, We shall make the later ones follow them.

77:18 Thus, do We deal with the wicked. 

77:25 Have We not made the earth a receptacle

77:26 for the living and the dead, 

77:27 and We have made therein firm lofty mountains, and We have given you to drink fresh water? 

Then, surah al-Mursalat refers to the end of the wicked and describes the punishment prepared for the disbelievers.

77:30 Proceed to a shadow that has three branches, 

77:31 neither shading nor availing against the flame.’

77:35 This is a Day on which they shall not speak, 

77:36 nor shall be permitted to put forth excuses. 

After that, surah al-Mursalat refers to the reward that Allah has prepared for the believers in Paradise.

77:41 Indeed, the God-fearing shall be in amid shades and springs, 

77:42 and fruits, such as they desire. 

Finally, surah al-Mursalat is concluded by criticizing the disbelievers for their wickedness and mentions that the cause of their insistence on disbelieving in the Oneness of Allah is their wickedness and tyranny.

77:46 ‘Eat and enjoy yourselves a little; truly, you are wicked.’

77:47 Woe on that Day to the deniers!

77:48 And when it is said to them, ‘Prostrate yourselves!’ They do not prostrate.

Quran Surah Al-Mursalat English Translation

English Translation and Tafsir of Surah Al-Insan Ayah 23-31

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077 Surah Al Mursalat by Mishary Al Afasy (iRecite)

English Translation and Tafsir of Surah Al-Insan Ayah 23-31

English Translation and Tafsir of Surah Al-Insan Ayah 23-31 

The Conditions of the Believers and Disbelievers in the Worldly Life

76:23 Verily, it is We Who have revealed the Quran to you, a successive revelation.

76:24 Thus, be patient with the judgment of your Lord and obey not one of them, a sinner or disbeliever.

76:25 And remember the Name of your Lord morning and evening.

76:26 And during the night, prostrate yourself before Him and glorify Him through the long night.

76:27 Verily, these people love the present life and leave behind them a heavy day.

76:28 We created them and strengthened their constitution, and when We will, We shall replace them with their likes, a complete replacement. 

76:29 Indeed, this is a reminder; so whoever wills, let him take a way to his Lord.

76:30 And you will not unless Allah wills. Verily, Allah is ever All-Knowing, All-Wise.

76:31 He admits whom He wills into His mercy, and as for the wrongdoers, He has prepared for them a painful torment.

Relationship with the Previous Part

The previous parts mention the conditions of the disbelievers and believers in the Hereafter. Then, Allah, Exalted be He, has strengthened the heart of Messenger Muhammad [peace be upon] and consoled him because of the abuse he underwent at the hands of the disbelievers, who accused him of being a magician and soothsayer. Therefore, Allah, Exalted be He, mentions that He revealed the Quran to His Prophet and Messenger Muhammad and has commanded Messenger Muhammad to be patient with the abuse of the disbelievers. Moreover, Allah, Exalted be He, mentions the conditions of the believers and the disbelievers in the worldly life.

Tafsir

76:23 Verily, it is We Who have revealed the Quran to you, a successive revelation. 

O noble Messenger Muhammad, verily, We have revealed the Quran to you. We have revealed it you a successive, and perfect revelation that is precisely elaborated. We revealed the Quran in stages to you according to Our will and wisdom. 

The ayah negates the statements of the deniers, who deny that Allah revealed the Quran to Messenger Muhammad. It emphasizes that Allah revealed the Quran to His Prophet and Messenger Muhammad.

76:24 Thus, be patient with the judgment of your Lord and obey not one of them, a sinner or disbeliever.

O noble Messenger Muhammad, as Allah revealed the Quran to you, be patient with the judgment of your Lord. Submit to His will and decree. Indeed, He will make you victorious over your enemies. Be patient with performing the obligations that Allah has commanded you to perform and the prohibitions that He has commanded you to avoid. Be patient with conveying the message of Islam that Allah has commanded you to convey to people.

O noble Messenger Muhammad, do not obey the disbelievers. Do not obey one of them, who is a sinner or denier of the truth. 

Qatada, may Allah have mercy on him, said, ‘[And obey not one of them, a sinner or disbeliever.] The ayah was revealed about the enemy of Allah, namely, Abu Jahl.’ 

Imam Fakhr ad-Deen ar-Razi wrote, ‘76:24 Thus, be patient with the judgment of your Lord and obey not one of them, a sinner or disbeliever. The first question: ‘Be patient with the judgment of your Lord’ includes a commandment not to obey the sinner or the disbeliever. Is this not a repetition? The answer: No, it is not a repetition. The first is a commandment to be patient with the commands, and the second is a commandment to be patient with the prohibitions. The second question: Messenger Muhammad never obeyed anyone of the disbelievers. Thus, what is the purpose of this prohibition? The answer: the intended meaning is that all people need to be reminded continuously to follow the right path because of the natural disposition that incites them to sin. If any person does not need the help and guidance of Allah, Messenger Muhammad would be that person since he is the infallible Messenger of Allah. Thus, every Muslim will know that he must always ask Allah to guide and protect him from whims and suspicious matters. The third question: What is the difference between a sinner and a disbeliever? The answer: a sinner is a person who commits sins no matter what the sin is. On the other hand, a disbeliever is a denier of the blessings. Thus, every disbeliever is a sinner, whereas not every sinner is a disbeliever. The fourth question: all the addressed people in ayah were disbelievers; thus, what is the purpose of differentiating between the sinner and the disbeliever? The answer: the disbeliever is the most wicked kind of the sinners; therefore, it is specifically mentioned to emphasize its wickedness and its eternal remoteness from Allah.’ 

The intended meaning from the above ayah is to strengthen the heart of Messenger Muhammad, and make the disbelievers lose hope of any positive response to any of their wicked demands by Messenger Muhammad. 

76:25 And remember the Name of your Lord morning and evening.

76:26 And during the night, prostrate yourself before Him and glorify Him through the long night. 

Allah, Exalted be He, has guided Messenger Muhammad to what helps him to be patient and perseverant. 

O noble Messenger Muhammad, remember the Name of your Lord at all times. Remember Him throughout the day – in the morning and the evening. Remember the Name of your Lord during the night and prostrate yourself before Him by praying the night prayer. Glorify your Lord through the long night.

In sum, Allah, Exalted be He, has commanded Messenger Muhammad to remember Him at all times, day and night, which is a great source for making him firm on the right path and enduring all obstacles that may encounter him. 

76:27 Verily, these people love the present life and leave behind them a heavy day.

Allah, Exalted be He, mentions why Messenger Muhammad and the believers must not obey the disbelievers.

O noble Messenger, Allah, the merciful, has commanded you not to obey the disbelievers because they love the fleeting, present life and favor it over the lasting life of the Hereafter. They are heedless of the Day of Judgment. They do not think about the Day of Judgment with its horrors and do not prepare themselves for this day by believing in the Oneness of Allah and obeying His commands. 

The attitude of the disbelievers shows their ignorance and foolishness as they favor the fleeting present life over the lasting life of the Hereafter. The disbelievers’ love and preference for the fleeing life of this world represents a materialistic and utilitarian viewpoint that values only things that can be perceived by the senses and are beneficial in the life of this world. It does not believe in the lasting life of the Hereafter when all creatures will reap the fruits of their deeds that they did in the life of this world, good or evil.

76:28 We created them and strengthened their constitution, and when We will, We shall replace them with their likes, a complete replacement. 

Allah, Exalted be He, sets forth an aspect of His blessings on the disbelievers; however, they have been ungrateful for these blessings by worshipping other gods besides Allah, Exalted be He.

Allah, the Able, created the disbelievers, who disobey His commands from nothing. He created them in the best form and provided them with means of perception. He gave them the intellect, the hearing, and the sight to discern the universe with its marvelous creation. Moreover, Allah strengthened the constitution of the disbelievers so that they could live comfortably in the life of this world. 

And when We will, We shall replace them with their likes, a complete replacement. 

The ayah emphasizes the perfect ability of Allah. Allah created the disbelievers in the best form and provided them with countless blessings. If He wills, He will destroy them and replace them with other people, who are their likes as to their strength and wonderful creation, but who do not act like them. Indeed, Allah is Able and nothing can stand before His perfect ability. 

76:29 Indeed, this is a reminder; so whoever wills, let him take a way to his Lord.

O noble Messenger Muhammad, these ayat of the Quran that your Lord, Allah, has revealed to you are reminders to people. Thus, whoever wills to be reminded, let him take a way to his Lord, Allah, by obeying His commands and avoiding His prohibitions. Let, whoever wills, make every effort to attain the pleasure of his Lord, Allah, by following the right path leading to success in the life of this world and the Hereafter. 

76:30 And you will not unless Allah wills. Verily, Allah is ever All-Knowing, All-Wise.

Allah, Exalted be He, mentions that His will is above all wills. What He wants will happen, and what He does not want will never happen.

O people, you will not unless Allah wills. Nothing will happen in this universe except by the will of Allah. All creatures submit to the perfect will of Allah as He is the Creator and all that exist in this universe are under His control. Verily, Allah is ever All-Knowing, and nothing can be hidden from His perfect knowledge. Verily, Allah is All-wise. He manages this universe wisely. 

76:31 He admits whom He wills into His mercy, and as for the wrongdoers, He has prepared for them a painful torment.

Allah, Exalted be He, admits whom He wills into His mercy. No one can prevent His decree from taking place and no one can protest against His judgment. 

And as for the wrongdoers, He has prepared for them a painful torment.

Allah, Exalted be He, has prepared for the wrongdoers a painful torment because of their insistence on following the path of misguidance and favoring falsehood over the truth. 

Learned Lessons from Surah Al-Insan Ayah 23-31

• The Quran is the speech of Allah and He revealed it to His Prophet and Messenger Muhammad to convey it to people. The Quran was revealed in stages throughout twenty-three years.

• Allah, Exalted be He, commanded Messenger Muhammad to be patient when conveying the message of Islam to people, when performing obligations, and when avoiding prohibitions.

• Allah, Exalted be He, commanded Messenger Muhammad not to obey the sinners and the disbelievers. This commandment includes the nation of Messenger Muhammad.

• The believer extremely needs the help and support of Allah. The prayer is a means of communication between the believer and His Lord, Allah, and strengthens his faith. Therefore, Allah, Exalted be He, has commanded His Prophet and Messenger Muhammad to pray and remember Him as much as he can to attain the support and help he needs. The nation of Messenger Muhammad should follow in the steps of Messenger Muhammad and do their best to pray constantly and remember Allah as much as they can.

• Allah, Exalted be He, strongly criticizes the disbelievers for their preference for the life of this world to the exclusion of the Hereafter. 

• One of the proofs of the perfect ability of Allah is that He created people in the best form and that He is able to destroy them and create other people, who are better than them, in terms of their obedience to Allah. 

• The Quran is a reminder. It contains lessons and admonitions for people. Thus, whoever wants to attain the pleasure of Allah should obey His commands and avoid His Prohibitions. 

• The will of Allah is perfect. What He wants will take place and what He does not want will never take place. No one can will except by the permission of Allah.

• Allah, out of His mercy, will admit whom He wills into Paradise. 

• Allah has prepared for the wrongdoers severe torment in Hell. 

English Translation of Surah Al-Insan

Surah Al-Insan: The Reward of the Believers in Paradise

Introduction to Tafsir of Surah Yusuf

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

 

Surah Al-Insan: The Reward of the Believers in Paradise

 

English Translation of Surah Al-Insan Ayah 13-22

 The Reward of the Believers in Paradise

76:13 reclining therein on couches; they shall see therein neither sun nor bitter cold.

76:14 And closely above them its shades shall be, and its fruits shall be made within their reach.

76:15 And there shall be passed around them vessels of silver and cups of crystal,

76:16 crystal of sliver that they have measured, exact measure. 

76:17 And they shall be given to drink there a cup whose mixture is ginger,

76:18 a spring therein, called Salsabil. 

76:19 And around them shall go boys of everlasting youngness; if you see them, you would think that they are scattered pearls.

76:20 And when look therein, you shall see bliss and a great kingdom. 

76:21 Upon them shall be green garments of silk and brocade, and they shall be adorned with bracelets of silver, and their Lord shall give them a pure drink.

76:22 Surely this is a recompense for you and your striving is thanked.

Relationship with the Previous Part

The previous part mentions some of the blessings that Allah, Exalted be He, has prepared for the pious believers in Paradise. Then, this part continues to mention more blessings that Allah has prepared for them in Paradise. It gives a detailed description of their dwellings, drinks, servants, and utensils. 

Tafsir

 76:13 reclining therein on couches; they shall see therein neither sun nor bitter cold.

76:14 And closely above them its shades shall be, and its fruits shall be made within their reach.

Allah, out of His mercy, has prepared a great reward for the pious believers in Paradise because they patiently obeyed His commands in the worldly life. They will be reclining on couches in Paradise where they shall see neither sun that may harm them with its hotness nor bitter cold that may hurt them with its coldness. 

The intended meaning is that the pious believers will enjoy mild weather in Paradise.   

While the pious believers enjoy happily reclining on comfortable couches in Paradise, the shades of the trees of Paradise will be closely above them, which is an aspect of great honor to them. In addition, Allah, out of His mercy, shall make the fruits of Paradise within the reach of its dwellers. They will be easily able to have them whether they are sitting, standing, or reclining, which is another aspect of the great honor that Allah has prepared for them in Paradise. 

76:15 And there shall be passed around them vessels of silver and cups of crystal,

76:16 crystal of sliver that they have measured, exact measure. 

After describing the food and the garments of the dwellers of Paradise, the surah describes their drink.

Vessels of silver and cups made of crystal shall be passed around the pious believers in Paradise. The material from which the vessels are made is clear like crystal and beautiful like sliver so that it can easily be seen what inside them is. Moreover, the servants who pass the cups around the dwellers of Paradise shall give them the exact measure of the drink without any decrease or increase. 

Abdul Allah Ibn Abbas, may Allah have mercy on them, said, ‘[76:15 And there shall be passed around them vessels of silver and cups of crystal,] The vessels are made of silver and they are like crystal with regard to their clarity and beauty.’ 

76:17 And they shall be given to drink there a cup whose mixture is ginger,

76:18 a spring therein, called Salsabil. 

In Paradise, the pious believers shall be given to drink from cups whose mixture is ginger. Mixing the drink with ginger with its aromatic and fresh smell makes it more delicious and appealing. In addition, the dwellers of Paradise shall be given to drink from a spring therein that is called Salsabil. It is called so because its water is fresh, easily, and pleasantly passes through the throat, and it does not have the spicy taste of ginger. 

76:19 And around them shall go boys of everlasting youngness; if you see them, you would think that they are scattered pearls.

The pious believers shall have servants in Paradise. Those servants are boys of everlasting youngness as they never get old. If one sees those servants, he would think that they are scattered pearls because of their great beauty. The servants go around the believers in Paradise to serve them and offer them all kinds of comfort.

It should be noted that the ayah emphasizes that the servants of the believers in Paradise are boys of everlasting youngness to remove any misunderstanding that they may become older at any time in the future. Rather, they will remain young forever. Moreover, the servants are likened to scattered pearls because scattered pearls on a carpet are more beautiful than a pearl necklace. 

76:20 And when look therein, you shall see bliss and a great kingdom. 

O beholder, if you look inside Paradise and see its bliss, you shall see immeasurable bliss and a great kingdom. 

76:21 Upon them shall be green garments of silk and brocade, and they shall be adorned with bracelets of silver, and their Lord shall give them a pure drink.

The ayah mentions another aspect of the great bliss that the pious believers shall enjoy in Paradise. They shall wear green garments made from silk and brocade, which indicates that they shall have the best kinds of garments and they shall enjoy wearing whatever kinds of clothes they want. Moreover, the pious believers shall be adorned with bracelets made of silver. Besides the beautiful garments and the sliver bracelets that the pious believers shall enjoy in Paradise, Allah, the Generous and the Giver of all blessings, will make them drink a pure drink. This drink is free from all negative effects that the drinks of the worldly life may have. 

76:22 Surely this is a recompense for you and your striving is thanked.

After mentioning the different kinds of enjoyments that Allah has prepared for the pious believers in Paradise, surah al-Insan mentions what the angels shall say to pious believers to honor them.

By the command and permission of Allah, Exalted be He, the angels shall say to the pious believers, ‘Surely, this bliss that you enjoy in Paradise is recompense for you for sincere faith and righteous deeds in the worldly life. Your hard strive and work are thanked and accepted, and it will be rewarded generously.’

Learned Lessons from Surah Al-Insan Ayah 13-22 

• The pious believers shall enjoy lasting bliss in Paradise. They shall be reclining on couches and they shall not experience heat nor coldness therein. In addition, the shades of the trees of Paradise shall be above them to increase their enjoyment.

• The fruits of the trees of Paradise shall be close to the pious believers and they shall easily have them whenever they want whether they are standing, sitting, or relining.

• Boys of everlasting youngness shall serve the pious believers in Paradise. They shall be given cups made of silver or gold to drink. 

• The pious believers shall drink from a spring in Paradise that is mixed with ginger and they shall also drink from a spring that is called Salsabil from which they shall drink fresh and pleasant drink.

• The enjoyment of Paradise is so great that no one can describe it properly.

• The pious believers shall wear garments made from silk and brocade and they shall be adorned with bracelets made of silver.

• It will be said to the pious believers in Paradise that they enjoy such pleasure therein as a reward for their sincere belief in the Oneness of Allah and the righteous deeds that they patiently did in worldly life for the sake of Allah, Exalted be He.

English Translation of Surah Al-Insan Ayah 4-12 The Recompense of the Believers and the Disbelievers on the Day of Judgment

Surah Al-Insan The creation of Man

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

English Translation of Surah Al-Insan

Ijtihad (Juristic Reasoning)according to the principles of Islamic jurisprudence

 Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 33] 

Ijtihad (Juristic Reasoning)according to the principles of Islamic jurisprudence

• Linguistically, ijtihad means to exert and make strenuous effort. Technically, Ijtihad (Juristic Reasoning) means exerting every effort and doing one’s best to achieve a conclusive or conjectural Shariah rule.

• When a mujtahid is competent in juristic reasoning and makes juristic reasoning regarding conjectural Fiqh issues, then if reaches the correct opinion, he will attain double rewards from Allah. On the other hand, if does not reach the correct opinion, he will attain one reward.

• Some scholars say that every mujtahid regarding conjectural Fiqh issues is correct. Hence, according to this opinion, he will attain double rewards. 

• The proof of those, who say that not every mujtahid regarding conjectural Fiqh issues reaches the correct opinion, is the statement of Messenger Muhammad, who said, “If a judge makes a juristic reasoning and comes to the correct opinion, then he will attain double rewards. And if he makes judgment and comes to incorrect opinion, then he will attain one reward.”  Explanation: Messenger Muhammad divided the mujtahid into two types in this statement: one who comes to a correct opinion, and one who does not come to the correct opinion. If both of them are correct, then such division will make no sense.  

• It is impermissible to say that every mujtahid regarding creedal issues comes to the correct opinion. Rather, only one mujtahid comes to the correct opinion in this regard. It is impermissible to say so because that will lead to validating the opinions of the misguided ones such as the Christians, the Magians, the disbelievers, and the atheists.

At-Taqlid (Imitation) According to the Principles of Islamic Jurisprudence

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

English Translation and Tafsir of Surah Al-Adiyat

The Noble Quran Surah ar-Ra’d English Translation and Tafsir Kindle Edition

 

At-Taqlid (Imitation) According to the Principles of Islamic Jurisprudence

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 32] 

At-Taqlid (Imitation) According to the Principles of Islamic Jurisprudence

• At-Taqlid (imitation) means acceptance of the statement of a person, who does not provide proof for the validity of his statement.

• According to the aforementioned definition, acceptance of the statement of Prophet Muhammad [peace be upon him] is called taqlid. However, the correct opinion is accepting the statements of Prophet Muhammad is not taqlid because we accept his statements as there is conclusive evidence for his truthfulness and that his statements must be obeyed. 

• If we say that Prophet Muhammad used to make ijtihad, namely, juristic reasoning, though he used to receive divine revelation, then it is permissible to call acceptance of his statement taqlid because we do not know whether his opinion on a particular matter was based on divine revelation or juristic reasoning. The correct opinion is that Messenger Muhammad is eligible to make juristic reasoning and acceptance of his statements is not called taqlid as this truthfulness is established by conclusive proof. Moreover, Messenger Muhammad made juristic reasoning about matters related to this worldly life, and the scholars unanimously agreed that it happened. 

• Another definition of taqlid (imitation) is that it is acceptance of the statement of a person without knowing how he deduced it, or what the source of his statement is. 

Requirements Needed for al-Mustafti

Requirements Needed for al-Mufti (Mujtahid)

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

The Noble Quran Surah Yusuf English Translation and Tafsir Kindle Edition

Requirements Needed for al-Mustafti

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 31] 

Requirements Needed for al-Mustafti 

• Al-Mustafti is a person, who asks about the rule of Islamic law on a particular matter. 

• Al-Mustafti can be a layperson or an educated person, but not a mujtahid. 

• Al-Mustafti is permitted to follow a mujtahid concerning rules of Islamic law, as he is unable to deduce rules of Islamic law from their proofs.

• Al-Mustafti must follow the opinion of al-Mufti as he cannot make juristic reasoning by himself. In other words, when al-Mustafti asks al-Mufti about the rule of Islamic law on a particular issue, he must act according to the rule that al-Mufti issued.

• Al-Mujtahid is not permitted to follow the opinions of other scholars because he can make juristic reasoning, except in cases of necessity, such as there is a case requiring an immediate fatwa.

Requirements Needed for al-Mufti (Mujtahid)

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

The Noble Quran, English Translation and Tafsir, Surah al-A’la Ayah 1-8 Glorifying Allah & His Ability

The Noble Quran Surah ar-Ra’d English Translation and Tafsir Kindle Edition

Requirements Needed for al-Mufti (Mujtahid)

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 30] 

Requirements Needed for al-Mufti (Mujtahid)

Al-Mufti is a Muslim scholar who uses the proofs of Islamic Shariah, e.g. Quranic, Sunna proofs…etc. to deduce rules. 

Al-Mufti is eligible to give fatwa, namely, rules of Islamic law on a particular matter. 

• Al-Mufti should have knowledge of the principles and branches of Fiqh, 

including agreed and disagreed matters among the scholars of Fiqh.

• Al-Mufti should be competent in juristic reasoning, i.e. he knows the rules of deduction, objectives of Islamic Shariah, and effective causes of rules.

• Al-Mufti should have knowledge of sciences that are needed to make deduction, such as deep knowledge of Arabic language and grammar, solid knowledge about the scholars of hadith, interpretation of the ayat of the Quran, and hadiths related to rules of Shariah.

Order of Proofs According to the Principles of Usul Al-Fiqh

English Translation of Surah Al-Insan Ayah 4-12 The Recompense of the Believers and the Disbelievers on the Day of Judgment

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

Order of Proofs According to the Principles of Usul Al-Fiqh

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 29] 

Ordering proofs is needed when there is a contradiction between proofs. 

• Clear proofs are given precedence over unclear ones. For example, words that are used in their literal meanings are given precedence over words that are used in their metaphorical meanings.

• Proofs that convey certain knowledge are given precedence over proofs that convey surmise and probability. For example, mutawatir hadiths are given precedence over ahad hadiths.

• Texts mentioned in the Quran and Sunnah of Messenger Muhammad are given precedence over Qiyas (Analogical Reasoning) in case of contradiction and impossibility of reconciliation; however, if the text mentioned in the Quran or the Sunnah are general texts, then they may be specified by Qiyas.

• Clear Qiyas (Analogical Reasoning) is given precedence over unclear Qiyas. For example, Qiyas of effective cause is given precedence over Qiyas of resemblance. 

• If there is a text in the Quran or Sunnah that changes the original rule, namely, being free from accountability, then the rule mentioned in the text of the Quran or the Sunnah must be followed and the original rule is ignored; however, if there is no text in the Quran or the Sunnah, the rule to be followed is presumption of continuity (Istishab), namely, being free from accountability. And Allah knows best. 

Presumption of Continuity (Istishab) According to the Principles of Usul Al-Fiqh

Types of Al-Qiyas in Islamic Jurisprudence

English translation, and newfangled commentary on Imām al Ḥaramayn al Juwaynī’s Kitāb al Waraqāt fī uṣūl al fiqh

English Translation of Surah Al-Insan Ayah 4-12 The Recompense of the Believers and the Disbelievers on the Day of Judgment

 

English Translation of Surah Al-Insan Ayah 4-12

 76:4 Verily, We have prepared for the disbelievers chains and shackles and a blazing fire.

76:5 Surely, the pious shall drink from a cup whose mixture is camphor.

76:6 a spring wherefrom the slaves of Allah shall drink, making it gush forth abundantly.

76:7 They fulfill their vows and fear a day whose evil is wide-spreading.

76:8 And they give food, despite their love for it, to the needy, the orphan, and the captive.

76:9 ‘We feed you only seeking the Countenance of Allah. We desire from you neither reward nor thanks.

76:10 Verily, we fear from our Lord a day, grim, horrible.’

76:11 Hence, Allah has saved them from the evil of that day and has given them radiance and joy.

76:12 And He has recompensed them for their patience with a Garden and silk,

Relationship with the Previous Part

The previous part mentions that Allah makes the path of guidance and misguidance clear for people and that they will be divided into two parties, namely, the thankful and the unthankful. Then, this part mentions the punishment that Allah has prepared for the disbelievers and the great reward that He has prepared for the believers, which makes the difference between the two parties clear and clarifies the causes behind each party’s end. 

Tafsir

76:4 Verily, We have prepared for the disbelievers chains and shackles and a blazing fire.

The ayah briefly mentions the punishment that Allah has prepared for the disbelievers.

Verily, Allah has prepared for the disbelievers chains and shackles by which their hands will be tied to their necks to humiliate them. In addition, He, Exalted be He, has prepared for them the blazing fire of Hell, which will burn them, and they will suffer therein lasting torment. 

After a brief reference to the severe punishment that Allah has prepared for the disbelievers, surah al-Insan elaborates on the lasting bliss and recompense that Allah has prepared for the believers. This agrees with the typical characteristic of the style of the Quran. It mentions something, and then it mentions its opposite to make concepts clear.

76:5 Surely, the pious shall drink from a cup whose mixture is camphor.

76:6 a spring wherefrom the slaves of Allah shall drink, making it gush forth abundantly.

A pious person is someone, who believes in the Oneness of Allah, obeys His commands, and avoids His prohibitions. He also constantly does his best to perform righteous deeds for the sake of Allah and he thanks Allah for all His blessings. 

Allah, Exalted be He, has prepared for the pious believers lasting bliss in Paradise where they will enjoy drinking from a cup whose mixture is camphor. Its aromatic smell refreshes the souls and pleases the hearts. The cup is filled from a spring in Paradise from where the pious slaves of Allah shall drink and make gush forth abundantly wherever they want to go. 

Allah, Exalted be He, mentions some of the blessings that He has prepared for the believers in the Hereafter, such as the camphor and ginger to motivate the souls to make every effort to attain them and make it easier for the minds to comprehend concepts related to the bliss of the Hereafter. However, it should be noted that even names of the enjoyments of the Hereafter have the same names of things that are in the life of this world, but only the names are similar and they never resemble anything that exists in the life of this world. 

After mentioning the lasting bliss that Allah has prepared for the believers in Paradise, Allah, Exalted be He, mentions the reasons that make them deserve such a lasting reward by His mercy and bounty.

76:7 They fulfill their vows and fear a day whose evil is wide-spreading.

A vow is a serious promise that one obliges himself to perform as an act of obedience for the sake of Allah.

One of the reasons that makes the pious believers deserve such great recompense in Paradise is that they used to fulfill their vows in the worldly life, and they used to fear the Day of Judgment, whose severe punishment is wide-spreading.

Qatada, may Allah have mercy on him, said, ‘[76:7 They fulfill their vows…] They used to vow to obey Allah by performing acts of obedience for the sake of Allah, such as vowing to pray, give charity, and perform the Hajj, and Umara, though Allah has not obliged them to perform them. Therefore, Allah called them the pious. He says, [76:7 They fulfill their vows and fear a day whose evil is wide-spreading.] 

76:8 And they give food, despite their love for it, to the needy, the orphan, and the captive.

The ayah mentions another characteristic of the pious believers. They give food to the needy, the orphan, and the captive despite their love for it and desire to eat it. However, they give the needy, the orphan, and the captive in preference to themselves, which indicates their piety and sublime ethics. 

The ayah specifically mentions the needy, the orphans, and the captives because they deserve help and care more than other people. 

76:9 ‘We feed you only seeking the Countenance of Allah. We desire from you neither reward nor thanks.

76:10 Verily, we fear from our Lord a day, grim, horrible.’

The ayah highlights the great sincerity and pure souls of the believers. They provide the needy, the orphans, and the captives with food though they need it for the sake of Allah. 

They express the cause of their conduct to those who feed them either by their attitude or by telling them: ‘We feed you only because we seek the recompense and mercy of Allah. We do not want anything from you, neither a reward nor thanks. We hope that Allah may bestow His bounty on us. Indeed, we fear the punishment of our Lord on the Day of Judgment, which will be horrible for those who disobey the commands of our Lord, as  they will be grim because of the severe torment that they will suffer on that day.’ 

Mujahid, may Allah have mercy on him, said, ‘[76:9 ‘We feed you only seeking the Countenance of Allah. We desire from you neither reward nor thanks.] Indeed, they never speak such words, but Allah knows what in their hearts is. Thus, He praises them to motivate those who desire to attain such great recompense.’ 

76:11 Hence, Allah has saved them from the evil of that day and has given them radiance and joy.

76:12 And He has recompensed them for their patience with a Garden and silk,

The ayah mentions the result of the sincerity and generosity of the pious believers and the great reward that Allah will give them.

Because the pious believers fulfill their vows, fear the punishment of Allah, and are sincere and generous when feeding the needy, the orphans, and the captives, Allah, out of His bounty and mercy, will save them from the evil and horrors of the Day of Judgment. He, Exalted be He, will also make their faces radiant and joyful and their souls happy and contented. Moreover, Allah will recompense the pious believers with dwelling in Paradise where they will enjoy lasting happiness and wear the best kind of silk because of their patience and sincerity in the worldly life.

It is noted that the condition of the pious believers is the opposite of the wicked disbelievers on the Day of Judgment. The pious believers will be joyous, their faces will be radiant because of the great recompense that Allah has prepared for them, while the wicked disbelievers will be miserable, and their faces will be grim because of the horrors of the Day of Judgment and the severe punishment that they will be experiencing. 

Learned Lessons from Surah Al-Insan Ayah 4-12

• People will be divided into two parties according to the path they choose to follow, namely, the thankful believers and the ungrateful disbelievers. This necessitates that each party’s recompense shall be different according to the path it chooses to follow. The thankful believers will be liberally rewarded in Paradise where they will enjoy lasting happiness. On the other hand, the ungrateful disbelievers will be punished in Hell where they will suffer severe and lasting torment.

• The pious believers, who believe in the Oneness of Allah and sincerely perform righteous deeds for His sake, will enjoy drinking from cups that are filled from a spring in Paradise. The drink will be mixed with camphor, which has an aromatic smell that refreshes the bodies and pleases the souls. Moreover, they will enjoy making the spring gush forth abundantly wherever they want by the will of Allah, which is a great reward.

• The pious believers will be recompensed generously in Paradise because they used to perform righteous deeds in the worldly life for the sake of Allah. They used to fulfill their vows, perform the obligations that Allah obliges them to do, fear the punishment of Allah, and feed the needy, the orphans, and the captives for the sake of Allah without waiting for thanks or repayment. 

• Allah, the generous, will reward the pious believers bountifully on the Day of Judgment. He, out of His mercy, will save them from the horrors and punishment of the Day of Judgment, and He will make them pleased in Paradise that their faces will be radiant because of the great recompense that He has prepared for them. 

• Allah, Exalted be He, will reward the pious believers generously in Paradise because they were patient with the commands of Allah in worldly life. They patiently obeyed His commands, and they avoided His prohibitions. 

The Noble Quran, Surah Al-Insan English Translation, The Quranic Arabic Corpus

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

Surah Al-Insan The creation of Man

Introduction to English Translation and Tafsir of Surah Al-‘Alaq